web analytics
March 2, 2015 / 11 Adar , 5775
At a Glance
Judaism
Sponsored Post


Home » Judaism » Parsha »

Tza’ar Ba’alei Chaim

Taste-of-Lomdus-logo

This column is dedicated to the refuah sheleimah of Shlomo Eliezer ben Chaya Sarah Elka.

In this week’s parshah Bilam decides to approach Balak with the intention of cursing the Bnei Yisrael. En route his donkey refused to continue on the path, continuing to veer to the side of the road. At one point the donkey smashed Bilam’s leg into the wall. Bilam hit his donkey three different times. The reason that his donkey would not proceed is because it saw that there was a malach standing in the road with his sword drawn. Bilam did not see this and therefore hit his donkey. Hashem then allowed the donkey to speak to Bilam and inform him as to why he was not continuing down the road. Then Hashem allowed Bilam to see the malach as well. The malach said to Bilam, “Why have you hit your donkey three times?”

The Rambam, in Moreh Nevuchim (chalek 3, perek 17), writes that this is the Torah source that one is not allowed to cause pain to an animal – known as tza’ar ba’alei chaim. There are many other sources brought in the Rishonim and Acharonim regarding this. Rashi, in Shabbos 128b, says that tza’ar ba’alei chaim is derived from the pasuk in Parshas Mishpatim, “Azov ta’azov imo.” Rabbeinu Peretz, in Baba Metzia 32b, says that there is no Torah source for tza’ar ba’alei chaim; rather, it is a halacha l’Moshe miSinai. The Shita Mekubetzes, in Baba Metzia there, quotes a Ra’avad that says that it is drawn from the aveirah of placing a muzzle on an ox when he is plowing. The Charedim (14:1) says that tza’ar ba’alei chaim is part of the mitzvah of vehalachta bidrachav (and we should follow in Hashem’s ways). The Chasam Sofer, in Baba Metzia there, says that tza’ar ba’alei chaim is derived from the pasuk of “verachamav al kol ma’asav” (and He has mercy on all of His creations).

However, the source that the Rambam cites is difficult to understand because the pasuk he cites is discussing a Ben Noach. Why was Bilam called out on the prohibition of tza’ar ba’alei chaim, when the Bnei Noach are not obligated in tza’ar ba’alei chaim? It is not one of the seven mitzvos that they are obligated to keep. In fact the Eishel Avraham (Mebutchach Orach Chaim 305 on the Magen Avraham 13) and the Pri Megadim (Mishbitzos Zahav Orach Chaim 468:2) say that the Bnei Noach are not obligated in tza’ar ba’alei chaim. It seems from the Rambam that cites the source for tza’ar ba’alei chaim from Bilam that the Bnei Noach are obligated in tza’ar ba’alei chaim. But why is this so?

Like the Rambam, the sefer Chassidim (666) says that the source for tza’ar ba’alei chaim is derived from Bilam and explains why the Bnei Noach are obligated in this mitzvah. It says that until the time of Noach people were not allowed to kill animals – even for the purpose of eating them. After the Mabul, Hashem allowed Noach and all future generations to kill animals for the sake of eating or benefiting from them. This permission was only granted for the purpose of eating and other benefits. Hurting an animal for no purpose would violate the original prohibition that was given to Adam HaRishon not to kill animals.

Another explanation can be offered based on Rabbeinu Nissim Gaon’s introduction to Gemara. He says there that everyone is obligated to keep any common-sense mitzvah. From the day that Hashem created the world and placed man in the world, it is incumbent upon man to follow common sense. Murdering innocent people and stealing are examples of things that everyone can understand not to do; thus they are obligated not to commit these wrongful acts. The Rokeach (366) says something similar, namely that everyone, including the Bnei Noach, are obligated to follow common-sense laws such as giving charity, respecting elders, and ensuring that one’s property is safe.

We can surely agree that tza’ar ba’alei chaim (torturing an animal for no benefit) is a common- sense law that should be forbidden. Thus Bilam was punished for hitting his donkey for no reason. Therefore, we can learn from this that we too are forbidden to do tza’ar ba’alei chaim.

One interesting point to note regarding this source for the aveirah of tza’ar ba’alei chaim is that Bilam thought that he was hitting his donkey for a good reason. If one has a legitimate cause to hit his animal he may do so, and it would not be a violation of tza’ar ba’alei chaim. Why then was Bilam punished for his actions? Even though his donkey saw the malach, Bilam did not. Bilam thought that his donkey was simply going astray for no reason. Thus he hit it.

Perhaps we can answer that the Bnei Noach are responsible for their actions even when those actions are b’shogeg – and are not forewarned. But the Rambam, in Hilchos Melachim 10:1, rules that this only applies when the person knows what he is doing; he just does not know that it is forbidden. For example, he knows that he is killing another person but does not know that this action is forbidden. In such a case he would be liable for the murder. However, in Bilam’s case, he did not know that what he was doing was baseless torture. So why was he punished for his actions?

The meforshim explain that the purpose of the malach appearing to Bilam, and at first only allowing the donkey to see him, was to send a message of humility to Bilam. Maybe Bilam was called out for hitting his donkey, as it was a wrong action, but he was not actually held accountable for his actions since they were indeed b’shogeg.

About the Author: For questions or comments, e-mail RabbiRFuchs@gmail.com.


If you don't see your comment after publishing it, refresh the page.

Our comments section is intended for meaningful responses and debates in a civilized manner. We ask that you respect the fact that we are a religious Jewish website and avoid inappropriate language at all cost.

If you promote any foreign religions, gods or messiahs, lies about Israel, anti-Semitism, or advocate violence (except against terrorists), your permission to comment may be revoked.

No Responses to “Tza’ar Ba’alei Chaim

Comments are closed.

Current Top Story
Americans have a more favorable view of Netanyahu than they do of Obama.
Americans’ Favorable View of Netanyahu at Record High, Says Gallup Poll
Latest Judaism Stories
Esther Denouncing Haman

Purim is the battleground of extremes, Amalek and Yisrael, with Zoroastrian Persia in between.

Niehaus-022715

One should not give the money before Purim morning or after sunset.

Mendlowitz-022715-Basket

The mishloach manos of times gone by were sometimes simple and sometimes elaborate, but the main focus was on the preparation of the delicious food they contained.

Winiarz-022715-Kids

Does Hashem ever go away and not pay attention to us?

In other words, the Torah is an expression of the Way that we must follow in order to live a divine-like life and to bond in the highest way possible with God or Being Itself.

The Chasam Sofer answers that one of only prohibited from wearing a garment that contains shatnez if he does so while wearing the garment for pleasure purposes.

The avodah (service) of the kohen gadol is vital and highly sensitive; the world’s very existence depends on it.

Moreover, even if the perpetrator of the capital offense is never actually executed, such as when the fatal act was unintentional, Kam Lei applies and the judge cannot award damages.

Forever After?
‘Obligated for Challahh and Not Terumah’
(Kesubos 25a)

Question: If Abraham was commanded to circumcise his descendants on the eighth day, why do Arabs – who claim to descend from Abraham through Yishmael – wait until their children are 13 to circumcise them? I am aware that this is a matter of little consequence to our people. Nevertheless, this inconsistency is one that piques my curiosity.

M. Goldman
(Via E-mail)

“We really appreciate your efforts in straightening the shul,” said Mr. Reiss. “How is it going?”

This was a spontaneous act of rest after the miracle of vanquishing their respective foes. The following year they celebrated on the same days as a minhag.

The way we must to relate to our young adult children is to communicate with genuine loving-kindness

Jewish prayer is a convergence of 2 modes of biblical spirituality, exemplified by Moses and Aaron

In holy places it’s important to maintain a level of silence permitting people to dialogue with God

More Articles from Rabbi Raphael Fuchs
Taste-of-Lomdus-logo

The Chasam Sofer answers that one of only prohibited from wearing a garment that contains shatnez if he does so while wearing the garment for pleasure purposes.

Taste-of-Lomdus-logo

The Aruch Laner asks: How can Rashi say that the third Beis Hamikdash will descend as fire from heaven when every Jew prays several times a day for the rebuilding of the Beis Hamikdash?

The Ohr Hachayim rules that one may not manipulate the system; rather he must state his opinion as he see the ruling in the case; not as he would like the outcome of the verdict to become.

He suggests that the general admonition only dictates that a father may not actively enable his son to perform an aveirah.

Rather than submit to this fate and suffer torture and humiliation, Shaul decided to fall on his sword.

And if a person can take steps to perform the mitzvah, he should do so (even if he won’t be held accountable for not performing it due to circumstances beyond his control).

The Brisker Rav suggests that the barad, in fact, only fell on people, animals, and vegetation.

Why is it necessary to perform an aveirah punishable by lashes in order to be deemed a legal rashah and be pasul l’eidus m’d’Oraisa?

Printed from: http://www.jewishpress.com/judaism/parsha/tzaar-baalei-chaim/2013/06/19/

Scan this QR code to visit this page online: